The exposition of Dionysius Syrus written above 900 years since on the evangelist St. Mark / translated by Dudley Loftus ... anno 1672 ; wherewith are bound up several other tracts of the same authour, and an ancient Syriack scholia on the four evangelists, as also some Persian, Armenian, and Greek antiquities, translated as aforesaid : the titles whereof are set down immediately after the Epistle to the reader, with refereuce [sic] to the several pages where they are.

LUKE,

CHAP. I.

FOrasmuch as many. That is to say, The Sect of Simon the Sorcerer, and those of the Circumcision; for it is said, That there were Eighty four Gospels according to the num∣ber of Apostles and Disciples; and after the Apostles departed this life, their Disciples chose two of those of the Apostles, to wit, those of Matthew and John; and two of those of the Disciples, to wit, Mark and Luke, and that they destroyed the rest.

According to what they have delivered. That is to say, The Apostles.

To us. That is to say, To me and to Mark.

Of the Word. That is to say, of Preaching; to wit, Evangelical denuntiation, and the doctrine of our Lord in the World; and that this voyce the Word is appli∣cable to those Three senses, is apparent from the words of Gregorius Theologus.

Theophilus. This man was a Believer, and one of the Rulers of Alexandria.

Nor Seicera (strong drink) That is to say, a certain kind of drink which was made of Honey, and of Dates, &c.

From the Birth of Jesus to his Baptism were Thirty years, and from his Baptism to his Ascension were Two years and Six months.

He shall be great. That is to say, His greatness shall be revealed to Angels and to Men.

And the power of him on high shall come upon thee. All the Greek Doctors agree, That with this saying, the Divinity was united with the Soul and Body; and amongst the Syrian Fathers, Absanius of Mabog saith, That with this saying, the Word was united with the Flesh, as John saith, The Word was made flesh, and dwelt in us; and after Forty dayes when the body was form∣ed, it received the rational soul.

By the name of his father Zacharia. Every first-born son they called by the name of his Father, according to the custom which they held.

And they made signs unto his father. This sheweth, That his speech failed also with his hearing.

And he was in the Wilderness. When he was Two years and an half old, his Mother fled with him from Herod, for he was born Six months before our Lord; and when our Lord was Two years old, the Wise men came, and Herod slew the Children: and because Za∣charia had caused his son to flie away, he sent to put him to death between the Altar and the Temple, whereunto he fled, and betook himself, viz. to the horns of the Altar.

CHAP. II.

THat all the people of his Empire should be taxed. The Greek, That all the inhabitated World should be taxed. Here the Syriack sense is more to be appro∣ved,

than the Greek, because Caesars power did not extend its self to all Nations of the World.

And good tydings unto men. You may take notice, that the word Amen is hereunto added in some Syriack Copies, but not in the Greek.

And when eight dayes were accomplished. The Armeni∣ans partly adhering to the fancy of Julianus, say, That he was not in Truth circumcised, but that they onely drew a line over his skin.

And when the dayes of their purification were accom∣plisht. She who bore a son, was purified in Forty days; but she who bore a daughter, in Eighty dayes.

His name was Simeon. He was the Father of Jesus the son of Asira, and he was one of the Seventy and two Interpreters, who Translated the Hebrew Bible into the Greek in the dayes of Ptolomy, and because he doubted concerning this passage, viz. a Virgin shall con∣ceive, and bring forth, spoken by Esay the Prophet, he was bound Two hundred and eighty years to the Ob∣lation, until he saw him who was born of a Vir∣gin.

Behold he is appointed for the fall. That is to say, of the Scribes and Pharisees.

And for the rising of many in Israel. That is to say, of sinners who shall be justified by him.

And for a sign of contention. That is to say, There shall be divers Opinions concerning him.

Of the Tribe of Aser, she also was aged. In the Greek, the words she also are not written, for she was not so old as Simeon.

CHAP. III.

VVIth your allowance. That is, whatsoever was given by the King for their main∣tenance.

I baptize you with water. That is to say, I wash you from sins.

The son of Heli. Matthew the Evangelist calls Jo∣seph the son of James, and not the son of Heli; and Aphrichianus the Genealogist saith, That Heli was the son of Matthath, and that James was the son of Mathan, Brethren by the Mother whose name was Estha, and they were searchers of Secrets; and when Heli dyed without sons, James his Brother took his Wife according to the Law for constitution of sons, and of her begate Joseph. Hence it is that Joseph was the natural son of James, as Matthew said; and the le∣gal son of Heli, as Luke said.

The son of Matthath the son of Levi, the son of Melchi. Aprichianus saith, That according to the Tradition they received from the Hebrew Genea∣logists, Heli Matthath and Levi were Brethren the sons of Melchi, and not as Luke said, Heli the son of Matthath, and Matthath the son of Levi.

The son of Zerubabel. Matthew saith, That Zeru∣babel begate Abiud; and Luke saith, That Zerubabel be∣gate Resa; and St. Severus saith, That Zerubabel had two sons, Abiud and Resa; and Matthew computed Abiud, and Luke reckoned upon Resa: and George of the Gentiles saith, That they had not one Father, but two, who were called by the same name Zerubabel:

and others say, That Abiud was Resa, to wit, that one person was called by two names.

The son of Shelathiel the son of Neri. Matthew saith, That Jechonia begate Shelathiel, and Luke saith, That Neri begate Shelathiel; and St. Severus saith, That Melchi the Father of Neri took a Wife whose name was Nahashta, and of her begate Neri; and when Melchi dyed, Jehoiakim the King who was Eliakim, took Nahashta his Wife for her beauty, and of her be∣gate Jochania, and Neri and Jochania were Brethren by the Mother; and Neri took a Wife, and dyed without sons; and Jochania his Brother took his Wife, and of her begate Shelathiel. Hence it was, that this Shela∣thiel was the natural son of Jochania, as Matthew said; and the legal son of Neri, as Luke said; and George of the Gentiles doth not agree to this, but saith, That She∣lathiel the son of Jochania was one, and Shelathiel the son of Neri was another.

The son of Joram. This Joram was not the son of Jehoshaphet, as Matthew saith, but the son of Mathitha.

The son of Nathan the son of David. Matthew saith, That David begate Solomon; and Luke saith, That David begate Nathan: and this difference pro∣ceeds from this, That Matthew was willing to write onely the natural Genealogy which was deduced from Solomon the son of David; and Luke, by reason of a contest amongst the Jewes, was forced to write the na∣tural and legal Genealogy which was deduced from Nathan the son of David, for which reason many names in Luke differ from those in Matthew.

The son of Jesse, the son of Obed, the son of Boaz. Julianus King of the Gentiles, objects, and saith, If Luke wrote the legal Generations, wherefore doth he mention

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Obed to be the son of Boaz, according to the rule of na∣ture, and not the son of Malion, according to the legal deduction, as it is written in the book of Ruth?

The Doctors answer thus, That there was a contro∣versie amongst the Jewes concerning Joseph, whether he proceeded from David or no? and therefore bles∣sed Luke proves, That not only naturally as Matthew writes, but legally also the Genealogy of Joseph mounts up to David; and Luke ascending from David to A∣braham, computes the natural Fathers, as Matthew did.

The son of Abraham the son of Terah. From hence Luke begins to carry on the Genealogy where Matthew left off, and to raise it to Adam, because he did not as St. Matthew write his Gospel to the Hebrews, who boa∣sted of Abraham, but to all Nations who were deduced from Adam as well as he.

The son of Adam who was from God. Aprichianus sets down Fifty persons from Abraham to Christ; and in all the Copies of Luke, which are read in the Holy Churches, there are Fifty and Six; and so from Adam to our Lord, Seventy and six: and according to the natural Genealogy of the Gospel of Matthew from A∣braham to Joseph, there were Forty persons; and ac∣cording to the Book of the Kings, there were Forty and four, to wit, Ahazia and Joash, and Amotsia and Eliakim, who was Jehoiakim being added.

CHAP. IV.

HE departed from him for a season. That is to say, until the time of the Passion when he incited the Jewes to apprehend him.

The acceptable year of the Lord. That is to say, The year wherein Repentance for sin was to be accepted by the Lord.

Naaman the Oromojan. That is to say, the Syrian. The Nestorian reads the Syriack word with Pathocho over Olaph, and a quiescent R. That is to say, the Gen∣tile; but that reading is not to be approved of, be∣cause the Greek reads it o 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Syrian.

CHAP. VII.

OR expect we another. Some say, That this dis∣junctive particle beareth in this place the sense of a negative; and that John did not say thus inter∣rogatively, but positively, as if he would have said, Thou art he, and we do not expect another; but this is not the meaning of the words.

CHAP. IX.

AND a returning spirit. That is to say, on certain dayes it left him, and then Tormented him as an ague.

CHAP. X.

THen to this City. That is to say, and not to this City.

Peradventure they had repented in sackeloth and ashes. The Nestorians read the word repented in the mascu∣line plural, but not rightly, because the Greek reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

And behold a certain Scribe arose to tempt him. The Commentators of Cineria are of Opinion, That this was the same who is mentioned in Matthew and Mark, to have said to our Lord, Good Master, What shall I do to inherit eternal life? And that this was not he is cer∣tain from this consideration that there is mention made of him by Luke hereafter in the paragraphy of the tenth Sabbath.

Thou art sollicitous about many things. That is to say, more than are necessary.

But one thing is requisite. That is to say, The exi∣gency of the day.

CHAP. XI.

TEach us to pray. The prayer Our Father which art in Heaven, Matthew and Luke onely mention it, and Luke doth not add, For thine is the Kingdom, &c. The Queen of the South. The Sarakians say, That the name of this Queen was Balkis.

CHAP. XII.

COmmand my brother to divide inhèritance with me. This man was covetous, and because his brother

followed our Lord, he hoped that our Lord would have said unto him, Leave whatsoever thou hast unto thy brother, and come after me. But when he discovered the evil intention of his Covetousness, which made him forsake the secular Judges to come unto him, he did not vouchsafe to answer his request.

The Baptism wherewith I shall be baptized. That is to say, I am to dye a voluntary death, wherein I am to rise from the Earth, as out of the Water.

CHAP. XIII.

TO day and to morrow. That is to say, This year and the next.

Out of Jerusalem. That is to say, it was necessary that the Jewes the sons of Jerusalem, should partake in the murther of the Prophets; for though Jeremy was slain in Egypt, yet was he stoned by those Jewes of Je∣rusalem who fled from the Chaldeans, and Daniel dyed a natural death in Babilon.

CHAP. XVI.

AND taketh another, committeth adultery. That is to say, he who without a lawful cause puts away the first.

There was a certain rich man. Because he was wick∣ed, his name is not mentioned, according to that, I will not remember their name with my lips. And more∣over, That he might shew that he was to blot the names of the wicked out of the Book of Life; and many of the Doctors say, That this rich man was not in any real subsistency, neither Lazarus the Beggar, but that it was onely a Parable; and it is certain, That as yet the wicked have not received Torment, nor the Righteous Bliss, as Paul saith, They received not the pro∣mise, that they might not be perfected without us. Saint Cyril saith, That this Rich man was in very deed, and that his name was Naphtali of the Tribe of Dan, and that Lazarus was descended from the Gibeonites, and behold his Water-pot is preserved hitherunto, and whosoever is ulcerous or lame in his Feet, is Cured thereby.

And was cloathed with fine linen. That is to say, pure white Cotten, which by reason of the exceeding fineness thereof, is like to the air.

CHAP. XVII.

MIght say unto this Sycamore tree be thou plucked up by the roots, and be planted in the sea. He brought this Tree for an instance, by reason it hath more Roots than other Trees.

CHAP. XVIII.

AND was not restrained by shame of men. Who adored the fire which is insensible.

But I fast twice in the Week. That is to say, The Pharisees fasted the second and fifth day of the Week.

CHAP. XXII.

HE who is greatest amongst you. It is likely that they did not remember what was said unto Pe∣ter, That thou art Cephas, and on thee will I build my Church, and I will give thee the Keyes of Heaven.

Here are two Swords. St. Junnis saith, That they were Knives for the Passeover which were prepared there.

CHAP. XXIII.

AND they gave him vineger. That he might drink thereof, and dye the sooner.

CHAP. XXIV.

AND from Jerusalem sixty furlongs. In some of the Greek copies it is an Hundred and sixty.

Peace be with ye amen. The word amen is not found in all copies.

And he took and did eat before them. He did eat, that he might remove from them the Opinion of a Phantasm, and not that he stood in need of meat.

And he lifted up his hands, and blessed them. That is to say, he made them Bishops; and when he sent them two and two, he made them Deacons; to wit, purifi∣ers from evil spirits; and when he breathed on them, and gave them power to forgive sins, he ordained them Priests.